This great system of science owes its origin to Kaṇáda.* It agrees in the main, with the Nyáya, differing from it only on a few points.
In the works of this school, seven predicaments are named which comprise the entire scheme. These are dravya, substance, guṇa quality, karman, action, sámánya, community, viśesha, particularity, samaváya intimate relation, and abháva, negation. Of pramáṇa, proof or evidence, they accept only pratyaksha, (perception) and anumána* (inference). The change in qualities occurring in the process of cooking termed páka-ja,* arises from the sun's rays or heat of the fire. These qualities are colour, taste, smell and tangibility.
The Naiyáyikas assert that bodily substance is unchanged, whether in its natural state or under the influence of heat. The Vaiśeshikas, that the (conjunction of) atoms forming the body, disintegrate through the action of heat and are re-united by divine power.
Again the Nyáya school make samaváya (constant intimate relation), perceptible to vision, while the Vaiśeshikas allow it to be cognisable only by argument and proof.